ceiving that his sons had been absent a long time, thus addressed his grandson, illustrious by his own might: Thou art a hero, possessed of science, in prowess equal to thy predecessors. Search out the fate of thy paternal relatives, and the person by whom the horse was stolen, that we may avenge ourselves on these subterraneous beings, powerful and great. Take thy scymitar and bow, O beloved one! and finding out thy deceased paternal relatives, destroy my adversary. The proposed end being thus accomplished, return. Bring me happily through this sacrifice.

"Thus particularly addressed by the great Sugura, Ungshooman, swift and powerful, taking his bow and scymitar, departed. Urged by the king, the chief of men traversed the subterraneous road dug by his great ancestors. There the mighty one saw the elephant of the quarter, adored by the gods, the Danuvas and Rukshuses, the Pishachas, the birds and the serpents. Hav ing circumambulated him, and asked concerning his welfare, Ungshooman inquired for his paternal relatives, and the stealer of the sacred victim. The mighty elephant of the quarter hearing, replied, O son of Usumunja! thou wilt accomplish thine intention, and speedily return with the horse. Having heard this, he, with due respect, inquired, in regular succession, of all the elephants of the quarters. Honoured by all these guardians of the eight sides of the earth, acquainted with speech, and eminent in eloquence, he was told, Thou wilt return with the horse. Upon this encourag. ing declaration, he swiftly went to the place where lay his paternal relatives, the sous of Sugura, reduced to a heap of ashes. (At this sight) the son of Usumunja, overwhelmed with sorrow on account of their death, cried out with excess of grief. In this state of grief, the chief of men beheld, grazing near, the sacrificial horse. The illustrious one, desirous of performing the funeral obsequies of these sons of the king, looked around for a receptacle of water, but in vain. Extending his eager view, he saw, O Rama! the sovereign of birds, the uncle of his paternal relatives, Soopurna, in size resembling a mountain. Vinuteya, of mighty prowess, addressed him thus: Grieve not, O chief of men! this slaughter is approved by the universe. These great ones were reduced to ashes by Kupila of unmeasurable might. It is not proper for thee, O wise one! to pour common water upon these ashes. Gunga, O chief of men! is the eldest daughter of Himuvut. With her sacred stream, O valiant one! perform the funeral ceremonies for thine ancestors. If the purifier of the world flow on them, reduced to a heap of ashes, these ashes, being wetted by Gunga, the illuminator of the world, the sixty thousand sons of thy grandfather will be received into heaven. May success attend thee! Bring Gunga to the earth from the residence of the gods. If thou art able, O chief of men! possessor of the ample share, let the descent of Gunga be accomplished by thee. Take the horse, and go forth. It is thine, O hero! for to complete the great paternal sacrifice.

shooman, the king finished the sacrifice, in exact conformity to the tenor and spirit of the ordinance: Having finished his sacrifice, the sovereign of the earth returned to his palace. The king, however, was unable to devise any way for the descent of Gunga from hea ven after a long time, unable to fix upon any method, he departed to heaven, having reigned thirty thousand years.

"Sugura having, O Rama! paid the debt of nature, the people chose Ungshooman, the pious, for their sovereign. Ungshooman, O son of Rughoo! was a very great monarch. His son was called Dwileepa. Hlaving placed him on the throne, he, O Raguva! retiring to the pleasant top of Mount Himuvut, performed the most severe austerities. This excellent sovereign of men, illustrious as the immortals, was exceedingly desirous of the descent of Guaga: but not obtaining his | wish, the renowned monarch, rich in sacred austerities, departed to heaven, after having abode in the forest sacred to austerities thirty-two thousand years. Dwileepa, the highly energetic, being made acquainted with the slaughter of his paternal great-uncles, was overwhelmed with grief; but was still unable to fix upon a way of deliverance. Ilow shall I accomplish the descent of Gunga? How shall I perform the fune ral ablutions of these relatives? How shall I deliver them? In such cogitations was his mind constantly engaged. While these ideas filled the mind of the king, thoroughly acquainted with sacred duties, there was born to him a most virtuous son, called Bhugee-rutha. The illustrious king Dwileepa performed many sacrifices, and governed the kingdom for thirty thousand years; but, O chief of men! no way of obtaining the deliverance of his ancestors appearing, he, by a disease, discharged the debt of nature. Having installed his own son Bhugee-rutha in the kingdom, the lord of men departed to the paradise of Indra, through the merits of his own virtuous deeds.

"The pious, the royal sage, Bhugee-Rutha, O son of Rughoo! was childless. Desirous of offspring, yet childless, the great monarch entrusted the kingdom to the care of his counsellors; and, having his heart set on obtaining the descent of Gunga, engaged in a long course of sacred austerities upon the mountain Gokurna. With hands erected, he, O son of Rughoo¡ surrounded in the hot season with five fires, according to the prescribed ordinance in the cold season lying in water; and in the rainy season exposed to the de- | scending clouds, feeding on fallen leaves, with his mind restrained, and his sensual feelings subdued, this valiant and great king continued a thousand years i the practice of the most severe austerities. The magnanimous monarch of mighty arm having finished this period, the divine Bruhma, the lord of creatures, the supreme governor, was highly pleased; and with the gods, going near to the great Bughee-rutha, em- | ployed in sacred austerities, said to him, I am propitious. O performer of sacred vows! ask a blessing. The mighty, the illustrious Bhugee-rutha, with hands respectfully joined, replied to the sire of all, O divine one! if thou art pleased with me, if the fruit of my austerities may be granted, let all the sons of Sugura obtain water for their funeral rites. The ashes of the great ones being wetted by the water of Gunga, let all One towards each of the cardinal points, and the sup over bis "After hearing the terror-inspiring relation of Ung-head, towards which he was constantly looking.

"Having heard these words of Soopurna, Ungshooman, the heroic, speedily seizing the horse, returned. Then, O son of Rughoo! being come to the king, who was still performing the initiatory ceremonies, he related to him the whole affair, and the advice of Soo

purna.

followed king Bhugee-rutha. The royal sage, the illustrious Bhugee-rutha, seated on a resplendent car, led the way, while Gunga followed. Pouring down from the sky upon the head of Shunkura, and afterwards upon the earth, her streams rolled along with a shrill sound. The earth was willingly chosen by the fallen fishes, the turtles, the porpoises, and the birds. The royal sages, the Gundhurvas, the Yukshas, and the Siddhas, beheld her falling from the ether to the earth; yea, the gods, immeasurable in power, filled with sur

Let a my ancestors ascend to the eternal heaven.' child, O divine one! be granted to us, that our family become not extinct. O God! let this great blessing be granted to the family of Ikshwakoo. The venerable sire of all replied to the king thus requesting in the sweetest and most pleasing accents: Bhugee-rutha, thou mighty charioteer, be this great wish of thine heart accomplished. Let prosperity attend thee, thou increaser of the family of Ikshwakoo! Engage Hura, O king! to receive (in her descent) Gunga, the eldest daughter of the mountain Ilimuvut. The earth, Oprise, came thither with chariots resembling a city, king! cannot sustain the descent of Gunga, nor beside Shoolee do I behold any one, O king! able to receive her. The creator having thus replied to the king, and spoken to Gunga, returned to heaven with Macroots and all the gods."

horses, and elephants, and litters, desirous of seeing the wonderful and unparalleled descent of Gunga into the world. Irradiated by the descending gods, and the splendour of their ornaments, the cloudless atmosphere shone with the splendour of an hundred suns, while, by the uneasy porpoises, the serpents, and the fishes, the air was coruscated as with lightning. Through the

pu

Thus far the thirty-fourth Section, describing the gift of the blessing to Bhugee-rutha. SECTION XXXV.-"Pruja-puti being gone, Bhugee-white foam of the waters, spreading in a thousand dirutha, O Rama! with uplifted arm, without support, without a helper, immoveable as a dry tree, and feeding on air, remained day and night on the tip of his great toe upon the afflicted earth. A full year having now elapsed, the husband of Ooma, and the lord of animals, who is reverenced by all worlds, said to the king, I am propitious to thee, O chief of men! I will accomplish thy utmost desire. To him the sovereign replied, O Hura, receive Gunga! Bhurga,3 thus addressed, replied, I will perform thy desire; I will receive her on my head, the daughter of the mountain. Muheshwura then, mounting on the summit of Himuvut, addressed Gunga, the river flowing in the ether, saying, Descend, O Gunga! The eldest daughter of Himuvut, adored by the universe, having heard the words of the lord of Ooma, was filled with anger, and assuming, O Rama! a form of amazing size, with insupportable celerity, fell from the air upon the auspicious head of Shiva. The goddess Gunga, irresistible, thought within herself, I will bear down Shunkura with my

stream, and enter Patala. The divine Hura, the three

eyed God, was aware of her proud resolution, and, being angry, determined to prevent her design. The purifier, fallen upon the sacred head of Roodra, was detained, O Rama! in the recesses of the orb of his Juta, resembling Aimuvut, and was unable, by the

greatest efforts, to descend to the earth. From the borders of the orb of his Juta, the goddess could not obtain regress, but wandered there for many series of years. Thus situated, Bhugee-rutha beheld her wandering there, and again engaged in severe austerities. With these austerities, O son of Rughoo! Hura being greatly pleased, discharged Gunga towards the lake Vindoo. In her flowing forth seven streams were produced. Three of these streams 4 beautiful, filled with water conveying happiness, Hladinee, 5 Pavunce, 6 and Nulinee,7 directed their course eastward; while Soochukohoo, Seeta, 9 and Sindhoo, 10 three pellucid mighty rivers, flowed to the west. The seventh of these streams

1 The beaven from which there can be no fall.

* Shiva, from Shoola, the spear which he held. 3 Shiva.

Literally, three Gungas. Wherever a part of Ganga flows it is dignified with her name: Thus the Hindoos say, the Gunga of Pou

rections, and the flights of water-fowl, the atmosphere
appeared filled with autumnal clouds. The water, pure
from defilement, falling from the head of Shunkura,
and thence to the earth, ran in some places with a rapid
stream, in others in a tortuous current; here widely
spreading, there descending into caverns, and again
spouting upward; in some places it moved slowly, stream
uniting with stream; while, repelled in others, it rose
upwards, and again fell to the earth. Knowing its
rity, the sages, the Gundhurvas, and the inhabitants of
the earth, touched the water fallen from the body of
Bhuva. ' Those who, through a curse, had fallen from
heaven to earth, having performed ablution in this
stream, became free from sin: cleansed from sin by
this water, and restored to happiness, they entered the
sky, and returned again to heaven. By this illustrious
stream was the world rejoiced, and by performing
ablution in Gunga, became free from impurity.

«The royal sage, Bhugee-rutha, full of energy, went lowed after. The gods, O Rama! with the sages, the before, seated on his resplendent car, while Gunga folDityas, the Danuvas, the Rakshuses, the chief Gundhurvas, and Yukshas, with the Kinnuras, the chief serpents, and all the Upsuras, together with aquatic animals, following the chariot of Bhugee-rutha, attended Gunga. Whither king Bhugee-rutha went, thither went the renowned Gunga, the chief of streams, the destroyer

of all sin.

up

the

« After this, Gunga, in her course, inundated this sacrificial ground of the great Juhnoo of astonishing deeds, who was then offering sacrifice. Juhnoo, O Raghuva! perceiving her pride enraged, drank whole of the water of Gunga:-a most astonishing deed! At this the gods, the Gundhurvas, and the sages, exceedingly surprised, adored the great Juhnoo, the most excellent of men, and named Gunga the daughter of this great sage.

The illustrious chief of men, pleased, discharged Gunga from his ears. Having liberated her, he, recognizing the great Bhugee-rutha, the chief of kings, then present, duly honoured him, and returned to the place of sacrifice. From this deed Gunga, the daughter of Jahnoo, obtained the name Jahnuvee.

"

Gunga now went forward again, following the chariot of Bhugee-rutha. Having reached the sea, the chief of streams proceeded to Patala, to accomplish the work

Shiva, the existant.

ing these scenes of rapture, and the hearts of the just kindled like touchwood on hearing these ravishing symphonies. Thus Seeva set off like a garden in full blow, and Paradise was eclipsed by his motion. MAURICE, from the Seeva-Pooraun.

Note 39, page 321, col. 1.

Thereat the heart of the Universe stood still.

head and two of his arms from the rest of his monstrous body. That part of the nectareous fluid which he had time to swallow secured his immortality: his trunk and dragon-like tail fell on the mountain of Malaya, where Mini, a Brahman, carefully preserved them by the name of Ce'tu; and, as if a complete body had been formed from them, like a dismembered polype, he is even said to have adopted Ce'tu as his own child. The

After these lines were written, I was amused at find- head, with two arms, fell on the sands of Barbara, ing a parallel passage in a sermon :

where Pi'the'na's was then walking with Sinhica', by some called his wife: They carried the Daitya to their palace, and adopted him as their son; whence he acquired the name of Paite he'nasi. This extravagant

«Quando o Sol parou às vozes de Josuè, aconteceram no mundo todas aquellas consequencias, que parando o movimento celeste, consideram os Filosofos. As plantas por todo aquelle tempo nam creceram; as calidades dos ele-fable is, no doubt, astronomical; Ra'hu and Ce'tu being mentos, e dos mixtos, nam se alteraram ; a geraçam e corrupçam com que se conservo o mundo, cessou; as artes e os exercicios de hum e outro Emisferio estiveram suspensos; os Antipodas nam trabalhavam, porque lhes faltava a luz, os de cima cançados de tam comprido dia deixavam o trabalho; estes pasmados de verem o Sol que se nam movia; aquelles tambem pasmados de esperarem pelo Sol, que nam chegava; cuidavam que se acabarà para elles a luz; imaginavam que se acabava o mundo: tudo era lagrimas,tudo assombros, tudo horrores, tudo confusoens.>> -VIEYRA, Sermoens, tom. ix, p. 505.

Note 40, page 322, col 2.

Surya.

clearly the nodes, or what astrologers call the head and tail of the dragon. It is added, that they appeased Vishnu, and obtained re-admission to the firmament but were no longer visible from the earth, their enlightened sides being turned from it; that Rahu strives, during eclipses, to wreak vengeance on the Sun and Moon, who detected him; and that Ce'tu often appears as a comet, a whirlwind, a fiery meteor, a water-spout, or a column of sand.-WILFORD. Asiatic Researches. Note 42, page 323, col. 1.

Suras.

The word Sura in Sanscrit signifies both wine and true wealth; hence, in the first Chand of the Ramayan of VALMIC, it is expressly said that the Devatas, having received the Sura, acquired the title of Suras, and the Daityas that of Asura, from not having received it. The Veda is represented as that wine and true wealth. Asiat. Researches.

Surya, the Sun. The poets and painters describe his car as drawn by seven green horses, preceded by Arun, or the Dawn, who acts as his charioteer, and followed by thousands of genii, worshipping him, and modulating his praises. Surya is believed to have descended frequently-PATERSON. from his car in a human shape, and to have left a race on earth, who are equally renowned in the Indian stories with the Heliadai of Greece. It is very singular that his two sons, called Aswinau, or Aswinicumarau, in the Dual, should be considered as twin brothers, and painted like Castor and Pollux; but they have each the character of Esculapius among the gods, and are believed to have been born of a nymph, who, in the form of a mare, was impregnated with sun-beams. Sir W. JONES.

That sun, O daughter of Ganga! than which nothing is higher, to which nothing is equal, enlightens the summit of the sky-with the sky enlightens the earth-with the earth enlightens the lower worlds;-enlightens the higher worlds, enlightens other worlds; -it enlightens the breast, enlightens all besides the breast. — Sir W. JONES, from the Veda.

Note 41, page 322, col. 2.

Forgetful of his Dragon foe.

Rahu was the son of Cas'yapa and Dity, according to some authorities; but others represent Sinhica' (perhaps the sphinx) as his natural mother. He had four arms; his lower parts ended in a tail like that of a dragon; and his aspect was grim and gloomy, like the darkness of the chaos, whence he had also the name of Tamas. He was the adviser of all mischief among the Daityas, who had a regard for him: but among the De'vatas it was his chief delight to sow dissension; and when the gods had produced the amrit, by churning the ocean, he disguised himself like one of them, and received a portion of it; but the Sun and Moon having discovered his fraud, Vishnu severed his

Note 43, page 323, col. 1.

Camdeo.

Eternal CAMA! or doth SMARA bright,

Or proud ANANGA, give thee more delight?

Sir W. Jones.

He was the son of MAYA, or the general attracting power, and married to RETTY, or Affection, and his bosom friend is BESSENT, or Spring. He is represented as a beautiful youth, sometimes conversing with his mother and consort in the midst of his gardens and temples; sometimes riding by moonlight on a parrot or lory, and attended by dancing girls or nymphs, the foremost of whom bears his colours, which are a fish on a red ground. His favourite place of resort is a large tract of country round Agra, and principally the plains of Matra, where KRISHEN also, and the nine GOPIA, who are clearly the Apollo and Muses of the Greeks, usually spend the night with music and dance. Bis bow of sugar-cane or flowers, with a string of bees, and his five arrows, each pointed with an Indian blossom of a heating quality, are allegories equally new and beautiful.

It is possible that the words Dipuc and Cupid, which have the same signification, may have the same origin; since we know that the old Hetrurians, from whom great part of the Roman language and religion was derived, and whose system had a near affinity with that of the Persians and Indians, used to write their lines alternately forwards and backwards, as furrows are made by the plough.-Sir W. JONES.

Mahadeva and Parvati were playing with dice at the ancient game of Chaturanga, when they disputed, and parted in wrath; the goddess retiring to the forest of

Gauri, and the god repairing to Cushadwip. They seve- certain incantations. In this state he is called Detche

rally performed rigid acts of devotion to the Supreme Being; but the fires which they kindled blazed so vehemently as to threaten a general conflagration. The Devas, in great alarm, hastened to Brahma, who led them to Mahadeva, and supplicated him to recall his consort; but the wrathful deity only answered, That she must come by her own free choice. They accordingly dispatched Ganga, the river goddess, who prevailed on Parvati to return to him, on condition that his love for her should be restored. The celestial mediators then employed Cama-Deva, who wounded Mahadeva with one of his flowery arrows; but the angry divinity reduced him to ashes with a flame from his eye. Parvati soon after presented herself before him in the form of a Ciraty, or daughter of a mountaineer, and, seeing him enamoured of her, resumed her own shape. In the place where they were reconciled, a grove sprang up, which was named Camavana; and the relenting god, in the character of Cameswara, consoled the afflicted Reti, the widow of Cama, by assuring her that she should rejoin her husband when he should be born again in the form of Pradyumna, son of Crishna, and should put Sambara to death. This favourable prediction was in due time accomplished, and Pradyumna having sprung to life, he was instantly seized by the demon Sambara, who placed him in a chest, which he threw into the ocean; but a large fish, which had swallowed the chest, was caught in a net, and carried to the palace of a tyrant, where the unfortunate Reti had been compelled to do menial service. It was her lot to open the fish, and seeing an infant in the chest, she nursed him in private, and educated him, till he had sufficient strength to destroy the malignant Sambara. He had before considered Reti as his mother; but the minds of them both being irradiated, the prophecy of Mahadeva was remembered, and the God of Love was again united with the Goddess of Pleasure.-WILFORD. Asiatic Researches.

reh. Although, after having undergone this discipline, he is not able to destroy the liver of any one, yet he retains the power of being able to discover another Jiggerkhar, and is used for detecting those disturbers of mankind. They can also cure many diseases, by administering a potion, or by repeating an incantation. Many other marvellous stories are told of these people. -AYEEN ACBERY.

An Arabian old woman, by name Meluk, was thrown in prison, on a charge of having bewitched, or, as they call it, eaten the heart of a young native of Ormuz, who had lately, from being a Christian, turned Mahommedan. The cause of offence was, that the young man, after keeping company some time with one of her daughters, had forsaken her: He himself, who was in a pitiable condition, and in danger of his life, was one of her accusers. This sort of witchcraft, which the Indians call eating the heart, and which is what we call bewitching, as sorcerers do by their venomous and deadly looks, is not a new thing, nor unheard of elsewhere; for many persons practised it formerly in Sclavonia, and the country of the Triballes, as we learn from Ortelius, who took the account from Pliny, who, upon the report of Isigones, testifies, that this species of enchantment was much in use among these people, and many others whom he mentions, as it is at present here, especially among the Arabians who inhabit the western coast of the Persian gulph, where this art is common. The way in which they do it is only by the eyes and the mouth, keeping the eyes fixed steadily upon the person whose heart they design to eat, and pronouncing, between their teeth, I know not what diabolical words, by virtue of which, and by the operation of the devil, the person, how hale and strong soever, falls immediately into an unknown and incurable disease, which makes him appear phthysical, consumes him little by little, and at last destroys him. And this takes place faster or slower as the heart is eaten, as they say; for these sorcerers can either eat the whole or a part only; that is, can consume it entirely and at once, or bit by bit, as they please. The vulgar give it this name, because they believe that One of the wonders of this country is the Jiggerkhar, the devil, acting upon the imagination of the witch (or liver-eater.) One of this class can steal away the when she mutters her wicked words, represents invisiliver of another by looks and incantations. Other ac-bly to her the heart and entrails of the patient, taken counts say, that, by looking at a person, he deprives him of his senses, and then steals from him something resembling the seed of a pomegranate, which he hides in the calf of his leg. The Jiggerkhar throws on the fire the grain before described, which thereupon spreads to the size of a dish, and he distributes it amongst his fellows, to be eaten; which ceremony concludes the life of the fascinated person. A Jiggerkhar is able to communicate his art to another, which he does by learning him the incantations, and by making him eat a bit of the liver-cake. If any one cut open the calf of the magician's leg, extract the grain, and give it to the afflicted person to eat, he immediately recovers. Those Jiggerkhars are mostly women. It is said, moreover, that they can bring intelligence from a great distance in a short space of time; and if they are thrown into a river, with a stone tied to them, they nevertheless will not sink. In order to deprive any one of this wicked power, they brand his temples, and every joint in his body, cram his eyes with salt, suspend him for forty days in a subterraneous cavern, and repeat over him

Note 44, page 324, col. 1.

Eating his very core of life away.

out of his body, and makes her devour them. In which these wretches find so delightful a task, that very often, to satisfy their appetite, without any impulse of resentmert or enmity, they will destroy innocent persons, and even their nearest relatives, as there is a report that our prisoner killed one of her own daughters in this manner.

This was confirmed to me by a similar story, which I heard at Ispahan, from the mouth of P. Sebastian de Jesus, a Portugueze Augustinian, a man to be believed, and of singular virtue, who was prior of their convent when I departed. He assured me, that, in one of the places dependant upon Portugal, on the confines of Arabia Felix, I know not whether it was at Mascate or at Ormuz, an Arab having been taken up for a similar crime, and convicted of it, for he confessed the fact, the captain, or governor of the place, who was a Portugueze, that he might better understand the truth of these black and devilish actions, of which there is no doubt in this country, made the sorcerer be brought before him before he was led to his punishment, and asked him, if he could eat the